Chinese
佛言：“如是！如是！阿难陀！非无因果。阿难！如来、应供、正遍知、正觉正说。阿难陀！见此童子作如是供养于我，善根深固发心施法，经三大阿僧祇劫，修行菩提成就大悲六波罗蜜，观行圆满成等正觉，名金曜如来，十力具足四智圆明，三密不共念处大悲。若我等往昔发心，亦为行此法施。” 尔时，波斯匿王问：“世尊！此童子，作何行业，得如是富贵？” 世尊答言：“此童子，于往昔过去生中，广作福业之因，于今世中得获斯报。又此童子，昔种业因之时志心不退，于今世中谁免斯报？大王！所作之业得受报时，如地界无尽，水界无尽，火界无尽，风界无尽，如是等蕴界六尘，作业获报无有穷尽。童子志心昔种福因，今生得报无尽，乃至善恶二业业报无尽，假使经于百劫业至须受其报。 “大王！过去世时，波罗奈国有王名曰闻军，彼有太子名吉祥密，彼时父王广作罪业，太子见父作罪，心惊毛竖而告王曰：‘我去修行。’王言：‘只汝一子，我今云何教去修行？’吉祥密言：‘我须离父必去修行。’童子 现代汉语译本： 求佛，牟尼（释迦牟尼佛的称号）以安定之声说法， 如牛王般至高无上，能消除一切疑惑和烦恼。 没有冤家仇敌的束缚，如同水能溶解盐一样， 正觉者显现光明，佛会为谁授记呢？ 他们听闻安定的妙法，所有人都欢喜踊跃。 佛说：‘是的！是的！阿难陀（释迦牟尼佛的十大弟子之一）！并非没有因果。阿难！如来、应供、正遍知、正觉者所说的都是真实不虚的。阿难陀！你看见这个童子这样供养我，他的善根深厚，发心布施佛法，经过三大阿僧祇劫（极长的时间单位）的修行菩提，成就大悲心和六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧），观行圆满，成就等正觉，名为金曜如来，具足十力（如来所具有的十种力用），四智圆明（大圆镜智、平等性智、妙观察智、成所作智），身口意三密（佛的三种秘密功德）不共念处（佛的四念处：身念处、受念处、心念处、法念处），大悲心。如果我们过去也曾发心，也是为了修行这种法布施。’ 这时，波斯匿王（古印度拘萨罗国国王）问：‘世尊！这个童子，做了什么行业，能得到如此富贵？’ 世尊回答说：‘这个童子，在往昔过去生中，广泛地种下福业的因，所以在今世中获得这样的果报。而且这个童子，过去种下业因的时候，心志坚定不退转，所以在今世中谁能免除这样的果报呢？大王！所做的业得到报应的时候，就像地界没有穷尽，水界没有穷尽，火界没有穷尽，风界没有穷尽一样，像这样五蕴（色、受、想、行、识）、六尘（色、声、香、味、触、法）等，作业获得报应是没有穷尽的。童子心志坚定，过去种下福因，今生得到果报没有穷尽，乃至善恶两种业的业报也没有穷尽，即使经过一百劫，业力成熟时，必定要承受其果报。 ‘大王！过去世的时候，波罗奈国（古印度地名）有个国王名叫闻军，他有个太子名叫吉祥密，当时父王广泛地造作罪业，太子看见父亲造罪，内心惊恐，毛发竖立，就告诉国王说：‘我要去修行。’国王说：‘我只有你一个儿子，我怎么能让你去修行呢？’吉祥密说：‘我必须离开父亲，一定要去修行。’童子
English
English version: Seeking the Buddha, Muni (an epithet of Shakyamuni Buddha) speaks with a voice of peace, Like the king of cows, the most supreme, removing all doubts and purifying. Without the bonds of enemies, like water dissolving salt, The Perfectly Awakened One reveals light, to whom will the Buddha give prediction? They hear the joy of peace, and all the people rejoice. The Buddha said: 'So it is! So it is! Ananda (one of the ten principal disciples of Shakyamuni Buddha)! It is not without cause and effect. Ananda! The Tathagata, Worthy One, Perfectly Enlightened One, the Perfectly Awakened One speaks truthfully. Ananda! Seeing this boy making such offerings to me, his roots of goodness are deep and firm, he aspires to give the Dharma, and after three great asamkhya kalpas (extremely long periods of time), he will cultivate Bodhi, achieve great compassion and the six paramitas (generosity, morality, patience, diligence, concentration, and wisdom), perfect his contemplation, and attain Perfect Enlightenment, becoming the Tathagata named Golden Radiance, possessing the ten powers (the ten powers of a Buddha), the four wisdoms perfectly clear (the Great Mirror Wisdom, the Wisdom of Equality, the Wisdom of Discernment, and the Wisdom of Accomplishment), the three secrets (the three secrets of body, speech, and mind of a Buddha) and the uncommon mindfulness, and great compassion. If we had aspired in the past, it was also to practice this Dharma giving.' At that time, King Prasenajit (King of Kosala in ancient India) asked: 'World Honored One! What deeds did this boy perform to attain such wealth and honor?' The World Honored One replied: 'This boy, in past lives, extensively planted the seeds of meritorious deeds, and therefore in this life, he receives such rewards. Moreover, this boy, when planting the seeds of karma in the past, had unwavering resolve, so who in this life can escape such rewards? Great King! When the deeds one has done come to fruition, it is like the earth element being inexhaustible, the water element being inexhaustible, the fire element being inexhaustible, the wind element being inexhaustible. Likewise, the five skandhas (form, feeling, perception, mental formations, and consciousness), the six sense objects (form, sound, smell, taste, touch, and dharma), and the reaping of rewards for actions are inexhaustible. The boy, with unwavering resolve, planted the seeds of merit in the past, and in this life, he receives inexhaustible rewards, even the karmic results of good and evil deeds are inexhaustible. Even if a hundred kalpas pass, when the karma ripens, one must receive its reward. 'Great King! In the past, in the country of Varanasi (an ancient Indian city), there was a king named Wen Jun, who had a prince named Jixiang Mi. At that time, the father king extensively committed sinful deeds. The prince, seeing his father committing sins, was frightened and his hair stood on end, and he said to the king: 'I want to go and cultivate.' The king said: 'I only have you as my son, how can I let you go and cultivate?' Jixiang Mi said: 'I must leave my father and go to cultivate.' The boy --------------------------------------------------------------------------------
Chinese
言：‘若金银象马宫人库藏，心无贪着亦无爱乐受用。’后便修行三十七品菩提分法，得证缘觉菩提，无数百千天人而来供养。余人见已，具告王曰：‘太子得如是功德。’ “时王闻已，欲见其子，出于宫阙四兵随从。有一贫人，见王坐于最上象背，上妙衣服而用严饰，妙香涂身伞盖覆上四兵围绕，彼生智慧：‘此王手足腹肚头面肩背与我无异，因何乘坐最上大象？妙衣严饰妙香涂身？伞盖覆上四兵围绕？复次，我身累世悭贪未曾舍施，令我今世受如是苦，是事乏短不能舍施，云何我得生彼人中？’又问王曰：‘未知大王何处而去？’彼闻军王言：‘我有一子名吉祥密，出外修行证得缘觉菩提，若复有人少许供养后获大果。’王答问已而复前去。其王于时忽见群鹿，王爱彼鹿而趁逐之。 “彼时贫人审谛思惟：‘王贪趁鹿，我今此时愿见缘觉。’是时贫人渐渐前行，入山谷中见彼缘觉，身量巍巍心意寂静，有无量百千贤圣周回围绕，散曼陀罗华积至于膝。是时贫人高声啼哭，甚大悲痛而复懊恼。是时，百千贤圣供养毕已，而复还去。贫人悟解：‘我今将何供养缘觉？去此不远有庵没罗树。’是时贫人取最上庵没罗果，以钵满盛供养缘觉。 “尔时，缘觉执彼钵盂，犹如鹅王腾空自在，现种种神变 言：‘如果对于金银、象马、宫人、库藏，内心没有贪恋执着，也不喜爱受用。’之后便修行三十七品菩提分法（三十七道品，通往觉悟的三十七种修行方法），证得了缘觉菩提（通过观察因缘而觉悟的智慧），无数百千的天人前来供养。其他人看到后，详细地告诉国王说：‘太子获得了这样的功德。’ 当时国王听了之后，想要见他的儿子，于是从宫殿出来，四种军队跟随。有一个穷人，看见国王坐在最好的象背上，穿着精美的衣服装饰自己，用美妙的香涂抹身体，伞盖遮在上面，四种军队围绕着，他生起了智慧：‘这位国王的手足、腹部、肚皮、头面、肩膀、背部和我没有什么不同，为什么能乘坐最好的大象？用精美的衣服装饰自己，用美妙的香涂抹身体？伞盖遮在上面，四种军队围绕着？再者，我生生世世悭吝贪婪，没有布施，导致我今生遭受这样的痛苦，是因为我缺乏舍弃布施的能力，我怎么才能投生到他们那样的人中呢？’他又问国王说：‘不知道大王要去哪里？’他听到国王说：‘我有一个儿子名叫吉祥密（吉祥的秘密），出外修行证得了缘觉菩提，如果有人稍微供养他，以后就能获得很大的果报。’国王回答完他的问题后又继续前行。当时国王忽然看见一群鹿，国王喜爱那些鹿，于是追逐它们。 那时穷人仔细地思考：‘国王贪恋追逐鹿，我现在希望见到缘觉。’这时穷人渐渐地向前走，进入山谷中，看见那位缘觉，身形高大威严，内心寂静，有无数百千的贤圣周围绕绕，散落的曼陀罗花（天界的香花）堆积到膝盖那么高。这时穷人高声啼哭，非常悲伤痛苦，并且懊恼。这时，百千贤圣供养完毕后，又各自回去了。穷人醒悟到：‘我现在拿什么供养缘觉呢？离这里不远有一棵庵没罗树（芒果树）。’这时穷人摘取最好的庵没罗果，用钵盛满，供养缘觉。 当时，缘觉拿着那个钵，犹如鹅王在空中自由自在地飞翔，显现种种神通变化。
English
He said: 'If one has no greed or attachment to gold, silver, elephants, horses, palace women, or treasures, and does not enjoy them,' he would then cultivate the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment), attain Pratyekabuddha Bodhi (enlightenment through observing dependent origination), and countless hundreds of thousands of devas would come to make offerings. When others saw this, they told the king in detail: 'The prince has attained such merit.' At that time, the king, upon hearing this, desired to see his son, so he came out of the palace with four divisions of troops following him. There was a poor man who saw the king sitting on the finest elephant, adorned with exquisite clothes, his body smeared with wonderful fragrance, a canopy covering him, and surrounded by four divisions of troops. He conceived the thought: 'This king's hands, feet, abdomen, belly, face, shoulders, and back are no different from mine. Why is he riding on the finest elephant? Adorned with exquisite clothes and his body smeared with wonderful fragrance? A canopy covering him and surrounded by four divisions of troops? Furthermore, I have been miserly and greedy in countless lifetimes, never giving alms, causing me to suffer such misery in this life. It is because I lack the ability to give alms. How can I be born among people like them?' He then asked the king: 'May I ask where Your Majesty is going?' He heard the king say: 'I have a son named Jixiang Mi (Auspicious Secret), who went out to practice and attained Pratyekabuddha Bodhi. If someone makes even a small offering to him, they will receive great rewards in the future.' After the king answered his question, he continued on his way. At that time, the king suddenly saw a herd of deer, and the king, loving those deer, chased after them. At that time, the poor man carefully pondered: 'The king is greedy and chases after deer; I now wish to see the Pratyekabuddha.' At this time, the poor man gradually walked forward, entered the mountain valley, and saw the Pratyekabuddha, whose body was tall and majestic, and whose mind was serene. There were countless hundreds of thousands of virtuous sages surrounding him, and scattered Mandarava flowers (celestial fragrant flowers) piled up to his knees. At this time, the poor man cried out loudly, with great sorrow and pain, and also with regret. At this time, after the hundreds of thousands of virtuous sages finished making offerings, they returned to their respective places. The poor man realized: 'What shall I offer to the Pratyekabuddha now? Not far from here is an Amra tree (mango tree).' At this time, the poor man picked the finest Amra fruits, filled a bowl with them, and offered them to the Pratyekabuddha. At that time, the Pratyekabuddha held the bowl, like a swan king freely soaring in the sky, manifesting various miraculous transformations. --------------------------------------------------------------------------------
Chinese
，从虚空下还复本座。复次贫人礼缘觉足，而复告言：‘汝为我食，我为受福。’于第二日供养，缘觉：‘此人心净悟解。’拯救贫人，便受供养。即时，贫人从山谷而出。 “彼闻军王遥见缘觉住虚空中，王生智慧而复思惟：‘彼处应有大福德人天，我今急速去见缘觉及彼人天。’王便入于山谷，于其路中见彼贫人出于山谷。时王问曰：‘汝何处来？’贫人答言：‘我此处来。’王言：‘贫人！汝身粗涩头发蓬乱，衣服垢秽而不去除，汝今云何远离贫穷似我富贵？观汝实不能远离贫穷。’ “彼人别王，而忽思惟：‘云何得一片殊妙田地？又得多般美妙饮食百味具足？’思惟未已，足蹈圆石忽然倒地，于其彼处得一铁瓮满中金宝。 “其王至山，见彼缘觉面前而坐，住后须臾，而告子言：‘我为祈福，云何来日受我斋食？’缘觉答言：‘大王！我先受请。’闻军问言：‘受何人请耶？’缘觉答言：‘有一贫人请我供养。’ “王遂发使告贫人言：‘我请缘觉斋，汝别日请斋。’使臣到已，具宣王旨，贫人不肯，王乃亲自诣贫人所，而复告言：‘我与缘觉食，汝别日设食。’彼言不得。王言：‘汝须移日。’贫人言曰：‘云何令我移日？况我自有金宝定伸供养。’王言：‘汝本来贫穷，我是 现代汉语译本：从虚空中下来，返回到原来的座位。接着，穷人礼拜缘觉（Pratyekabuddha，独觉）的脚，并且说道：‘您为我提供食物，我为您接受福报。’第二天供养缘觉：‘这个人内心清净，有领悟理解的能力。’为了拯救穷人，便接受了他的供养。当时，穷人从山谷中出来。 ‘他’听到军王（King Jūn）远远地看见缘觉停留在虚空中，国王生起智慧，并且思考：‘那个地方应该有大福德的人和天人，我现在快速去见缘觉和那些人和天人。’国王便进入山谷，在路上看见那个穷人从山谷中出来。当时国王问道：‘你从哪里来？’穷人回答说：‘我从这里来。’国王说：‘穷人！你身体粗糙，头发蓬乱，衣服肮脏而不清洗，你现在怎么能远离贫穷，像我一样富贵？我看你实在不能远离贫穷。’ 那个人告别国王，忽然思考：‘怎么样才能得到一片殊胜美妙的田地？又怎么样才能得到各种各样美味的饮食，百味俱全？’思考还没有结束，脚踩到一块圆石头，忽然倒在地上，在那个地方得到一个铁瓮，里面装满了金银珠宝。 国王到达山里，看见那个缘觉在他面前坐着，在后面停留了一会儿，便告诉儿子说：‘我为了祈求福报，怎么样才能让缘觉明天接受我的斋饭？’缘觉回答说：‘大王！我先接受了邀请。’军王问道：‘接受了什么人的邀请呢？’缘觉回答说：‘有一位穷人邀请我接受供养。’ 国王于是派遣使者告诉穷人说：‘我请缘觉吃斋，你改天再请斋。’使臣到达后，详细地传达了国王的旨意，穷人不肯答应，国王就亲自到穷人的住所，并且说道：‘我供养缘觉食物，你改天再设宴。’穷人说不行。国王说：‘你需要改期。’穷人说道：‘怎么能让我改期？况且我自己有金银珠宝，一定能够表达我的供养。’国王说：‘你本来是贫穷的，我是’